de trinitateSuper boe.

ua determinata: qꝛ in ſcīa dīna. Sed q̄cūqꝫ ſcientia determinat de aliqua ſubſtātia inſpicit formāeius: qꝛ oīs cognitio eſt per formaꝫ ⁊ oīs demonſtratiōis principiū ẜm ph̓m eſt qd̓ quid eſt: ergo īſpicere formas ſeꝑat aſ poſſumus per ſcīas ſpeculatiuaſ. Itē vltima felicitas hoīs ẜm ph̓os ꝯſiſtitin intelligēdo ſb̓as ſeꝑatas. Cū .n. felicitas ſit oꝑatio ꝑfectiſſima: oꝫ ꝙ ſit optimoꝝ ſub intellectu cadentiū vt pōt accipi ex ph̓o in. x. eth̓. Eſt .n. felicitas illa d̓ qua ph̓i loquūtur oꝑatio a ſapīa ꝓcedēscum ſapīa ſit ꝑfectiſſima virtus ꝑfectiſſime potētie .ſ. intellectꝰ. Et hec oꝑatio eſt felicitas. vt dicitur. x. eth̓. gͦ per ſapīam intelligūt̉ ſubſtātie ſeꝑate. Sed ſapīa eſt ſcīa quedā ſpeculatiua vt pꝫ ī pͥncipio methaphi. ⁊ in. 6. eth̓. gͦ ꝑ ſcīas ſpeculatiuaspoſſumꝰ intelligere ſbās ſeꝑataſ. Itē fruſtra eſt qd̓nō pōt ꝑtingere ad finē ꝓpter que eſt. Sed oīumſcīaꝝ ſpeculatiuaꝝ ꝯſideratio ordinat̉ ſicut ad finē in cognitiōe ſb̓aꝝ ſeꝑataꝝ: qꝛ ꝑfectiſſimū ī quolibet genere eſt finis. gͦ ſi ꝑ ſcīas ſpeculatiuas huiuſmodi ſubſtātie ītelligi nō poſſent oēs ſcīe eētfruſtra qd̓ eſt incōueniēs. Iteꝫ oē qd̓ ordinat̉ naͣlꝰter in finē aliquē habet p̄indita aliqͣ principia ꝗbpōt ꝑuenire in illū finem. Nāliū .n. motionū pͥncipium eſt naͣ. ſed hō naͣliter eſt ordinatꝰ ad cognitionē ſb̓aꝝ īmaͣliū ſicut ad finē: vt a ſanctis ⁊ ꝓph̓is⁊ ph̓ys tradit̉: gͦ hꝫ in ſe aliqͣ pͥncipia illiꝰ cognitionis naiiter indita. Sed oē illud in in qd̓ poſſumdeuenire ex pͥncipijs naͣliter notiſꝑtinet ad ꝯſiderationē alicuiꝰ ſcīe ſpeculatiue: gͦ cognitio ſbārumīmaͣliū ad aliqͣs ſcīas ſpeculatiuas ꝑtinet. Sꝫ ꝯͣ ēꝙ ꝯmētator dicit. 3. de aīa. ꝙ ad hāc poſit ionē ſequit̉ vl̓ ꝙ ſcīe ſpeculatiue nūdū ſint ꝑfecte: cū illeſcīe nūdum ſint inuēte quibꝰ poſſimꝰ ſbās ſeꝑatasintelligere ⁊ hoc ſi ꝯtingat ex ignorātia aliquorūpͥncipioꝝ ꝙ nūdū ſb̓ās p̄dictas intelligamꝰ: vel ſiꝯtingat ex defectu noſtre nature ꝙ nō poſſumusſcīas illas inuenire: ſeꝗt̉ ꝙ ſi aliꝗ nati ſūt hmōi ſcientias inuenire ꝙ nos ⁊ ip̄i eꝗuoce ſimꝰ homīes.Quoꝝ pͥmū eſt īprobabile ẜm īpoſſibile: gͦ nō pōthͦ eſſe per aliqͣs ſcīas ſpeculatiuas ꝙ hmōi ſb̓as ītelligamꝰ. Itē in ſciētijs ſpeculatiuiſ inueſtigāturdiffinitiōes ꝗbus reꝝ eēntie intelligūtur ꝑ viā diuiſiōis generis in drias ⁊ ꝑ inueſtigationē cāꝝ rei⁊ accn̄tiū ipſiꝰ que magnā ꝑtē ꝯferūt ad cognoſcēdū qd̓ quid eſt. Sed hic nō poſſumꝰ de ſubſtātijsīmaͣlibus cognoſcere: qꝛ vt dictū eſt naturalit̓ loquēdo nō ꝯueniūt in genere cū iſtis ſenſibilibꝰ ſb̓ſtantijs nobis notis. Cām aūt vel nō hn̄t vt deuſvel eſt nobis occultiſſima: ſicut cā angeloꝝ. Accidētia etiā ipſoꝝ ſūt nobis ignota: ergo nō pōt aliqua ſcīa ſpeculatiua eſſe per quā vēiamꝰ ad intelligendū ſbās īmaͣles. Itē in ſcientijs ſpeculatiuisreꝝ eēntie ꝑ diffinitiōes cognoſcūt̉. diffinitio aūteſt ſermo quidā ꝯpoſitꝰ ex genere ⁊ differētijs ſbā

rū aūt illaꝝ eēntie ſunt ſimplices nec incidit ī earum ꝗditatibꝰ aliqͣ cōpoſitio vt habet̉ per ph̓m ⁊ꝯmētatorē. 9. methaphiſice: ergo ꝑ ſcīas ſpeculatiuas nō poſſumꝰ p̄dictas ſbās intelligere. Rn̄. dicendū ꝙ ī ſciētijs ſpeculatiuis ſemꝑ ꝓcedit̉ ex aliquo pͥus noto tā in demōſtratiōibꝰ ꝯcluſionū qͣꝫ ininuētiōibꝰ etiā diffinitionū. Sicut .n. ex ꝓpoſitionibus p̄cognitis aliꝗs deuenit in cognitionē ꝯcluſionis ita ex cōceptiōe generis ⁊ differētie ⁊ cārūrei aliaꝝ deuenit in cognitiōe ſpēi: hoc aūt nō eſtpoſſibile in infinitū ꝓcedere: qꝛ ſic oīſ ſcīa periret⁊ qͣꝫtū ad demōſtratiōes ⁊ qͣꝫtū ad diffinitiōes cūinfinita nō ſit ꝑtranſire. Un̄ oīs ꝯſideratio ſcīaruꝫſpecuilatiuaꝝ reducit̉ in aliqͣ principia: q̄ quidemhō nō hꝫ neceſſitate adiſcere aut īuenire ne oporteat in infinitū ꝓcedere: ſed eoꝝ noticiā naturalit̓hꝫ ⁊ hmōi ſunt pͥncipia demōſtrationū indemonſtrabilia vt eſt. Oē totū eſt maiꝰ ſua ꝑte ⁊ hmōi inque oēs demōſtratiōes ſcīaꝝ reducūt̉ ⁊ etiā pͥmeꝯceptiōes intellectꝰ vt entis: vniꝰ ⁊ hmōi in queoꝫ reducere oēs diffinitiōes ſcīaꝝ p̄dictarum. Exquo pꝫ ꝙ nihil pōt ſciri in ſciētijs ſpeculatiuis neqꝫ ꝑ viā diffinitiōis neqꝫ ꝑ viā demōſtratiōis niſiea tm̄ ad q̄ p̄dcā naͣl̓r cognita ſe extēdūt. Hmōi ātnaͣl̓r cognita hoī manifeſtātur ex lumine ītellectꝰagētꝭ qd̓ ē hoī naͣles quo ꝗdē lumīe nihil māifeſtat̉nobis niſi inqͣꝫtū per ip̄m fantaſmata fiūt intelligibilia in actu. Hic eſt .n. actus intellectꝰ agentisvt dr̄ in. 3. d̓ aīa. Fantaſmata aūt a ſenſu accipiūt̉Uū pͥncipiū cognitiōis p̄dictoꝝ principioꝝ eſt exſenſu ⁊ memoria vt pꝫ per ph̓m in fine poſteriorū. ⁊ ſic hmōi pͥncipia nō ducūt nos vlteriꝰ niſi adea quoꝝ cognitionē acꝗrer̄ poſſumꝰ ex his q̄ a ſenſu ꝯp̄hendūtur. Quiditas āt ſubſtātiaꝝ ſeꝑataruꝫnō pōt cognoſci per ea que ſenſu ꝑcipimꝰ vt ex p̄dictis pꝫ: qͣꝫuis ꝑuenire poſſimꝰ per ſenſibilia adcognoſcēdū hmōi ſbās eſſe ⁊ aliqͥs eaꝝ cōditiōesEt ideo per nullā ſcīaꝫ ſpeculatiuā pōt ſciri de aliqua ſubſtātia ſeꝑata ꝗd ē: qͣꝫuis poſſimꝰ ſcire ip̄aseſſe ⁊ aliquas earū ꝯditiōes vtpote ꝙ ſint intellectuales ⁊ incorꝑales ⁊ hmōi. Et hec eſt ſnīa ꝯmētatoris .3. de aīa. qͣꝫuis auēpace ꝯͣriuꝫ dixerit ex hͦꝙ extimabat ꝗditates reꝝ ſenſibiliū ſufficienterexpͥmere ꝗditates īmaͣles. qd̓ pꝫ eſſe falſū. vt ibidē ꝯmētator dicit. cum ꝗditas de vtriuſqꝫ dicat̉quaſi equiuoce. ¶ Ad primū ergo dd̓. ꝙ boetiusnō intendit dicere ꝙ per ſcīaꝫ theologie poſſimꝰꝯtēplari ip̄am formā dīnā quid eſt: ſed ſolū ipſameſſe vltra oīa fantaſmata. ¶ Ad. 2. dd̓. ꝙ quedaꝫres ſunt a nobis per ſeip̄as cognoſcibiles ⁊ in talibꝰ manifeſtādis ſcīe ſpeculatiue vtunt̉ earū diſfinitiōibꝰ ad demōſtrādū eaꝝ ꝓprietates ſicut accidit ī ſciētijs que demōſtrāt ꝓpter quid. Quedāvero res ſunt que nō ſunt nobis cognoſcibiles erſeipſis ſed per effectus ſuos. Et ſi quidē effectus